Fraction of a Shankara verse (part 3)

brahma satyath jaganmithya

Brahman is the Truth, the Universe is false.   Shankara

Master Nome’s commentary summarized Part I

By "Truth" is meant that which actually exists, Non-Dual Brahman. What is other than Brahman is not true, real, & is "Non-Existence" which does not exist,

Even if Non-Existence is imagined, then it is only Existence that is conceived & the negated. Furthermore, the "existence" of that entire mental exercise, the "existence" of  those thoughts, such is really all the apparent Existence involved, unreal & imagined in itself, as it may be.  Considered real then, those thoughts are only Brahman anyway. 

On the other hand, if it should ever be imagined that Brahman does not exist, then that imagination itself must be Brahman if in any way it exists at all. The same holds for any "knower" who would entertain that imagination.  And so no imaginary, unreal, nonexistent thought or "existence" is an alternative to Brahman, but only Brahman itself once again.

Next installment on the Requisites

4 requisites:             Discrimination

Detachment,

6 Essentials

Desire for Liberation

6 essentials:          

Peacefulness

Self–Control

Renunciation

Fortitude

Conviction

Meditation

Discrimination, in particular

"Each of the four requisites is helpful to the inquiry to know the Self. Each of the four requisites supports the others. The order in which they are given is not to be construed as being strictly developmental or ascending. For example, though one requires Discrimination to become Detached (otherwise, one will not perceive who is to be Detached & from what to be Detached), it may be the desire for Liberation coupled with Conviction in the teachings that give rise to that Discrimination, which is further strengthened by Meditation & expressed through some kind of Renunciation on a basis of Peacefulness or Equanimity. Each may be considered separately, or they may be considered as one whole."                                                              Master Nome

Discrimination

Discrimination is to discern what is true. From deep thinking to inner experience, such leads continuously to Knowledge & Realization. Unless one discerns the source of Happiness, for instance, one cannot find more Happiness, or prevent the loss of any that might come one’s way.

Without discerning the Meaning of Life, its Purpose cannot be fulfilled. Wrongly choosing a "spiritual path", if even getting that far, may unexamined ignorant tendencies, delusive notions, & patterns of conceptualizing.

Discrimination is neither sensory, nor mental but is directly derived Consciousness where Self– Discrimination discerns the Self.  We all know how happy we are & that we exist. This intrinsic discernment is of the very nature of the Self. The path to Self-Knowledge is composed of Knowledge, from Discrimination to Realization.  

"What is the source of happiness? What is eternal? What is real? Who am I?"  With more emphasis on negation, we thus sort  out what is not eternal, not Reality, or not the Self.  Thus Reality is left unobscured & Self-evident.

Discrimination also frees us of dualistic conceptions, unfruitful practices.  Distinguishing of emotional moods, karma, egoistic-tendencies, superimpositions, concepts, mis–identifications are matters of Discrimination.  Comparing & contrasting the immutable from the changeful, the eternal from the transitory, the continuous from the sporadic, the nonobjective from the objective, the nondependent from the dependent, the indivisible from the multiple & divisible, all require Discrimination.

"Discrimination gives rise to the other requisites for Realization. It is the cornerstone of spiritual advancement."    Master Nome

brahma satyath jaganmithya

Brahman is the Truth, the Universe is false.

Happiness

The requisite background practices recommended for deep Knowledge of Shankara’s ½ verse above was enumerated in a the previous Blog, starting with knowing the nature of Happiness & Love which amount to the same thing.

All beings desire happiness always, happiness without a tinge of sorrow. At the same time everybody loves himself best. The cause for love is only happiness. So, that happiness must lie within oneself. Further, that happiness is daily experienced by everyone in sleep when there is no mind. To attain that natural happiness one must know oneself. For that, Self-enquiry, ‘Who am I?’ is the chief means. – Ramana Maharshi’s 1^st publication "Who am I ?" 

Briefly stated nothing objective can be instrumental in rendering or increasing Happiness which is purely subjective & in no way related to any objective realm.  On the hand, acquiring or attaining a given object can be found to consistently precede a "bump-up" in partial Happiness.  So what’s going on ?  Now "object" is a noun that can refer to any person, place, or thing, any situation, any quantity or measurement, & so on.

Shankara in several ways makes the point that even this partial "seemingly object–derived" Happiness is not experienced in the Mind nor at all controlled or reproducible by the Mind.  Sure, there us an even lesser aliquot of Happiness forthcoming from remembrance of the "happy event", but that is a new & lesser Happiness connected with thus later mental remembrance experience.  And that mental remembrance experience is never as intense as the "happy event" so recalled.

Yet, without the Mind functioning in the need way, mere proximity to or Sense experience of the object cannot prompt any Happiness, nor can Happiness be experienced on all occasions of the needed mental functioning & involvement with the object.  Sometimes we don’t like or want it. Nor will too little or way too much, or too much repetition always do the trick.  At this point a brief related warning from one of the Buddha’s 4 Noble Truths is apropos:

The nature of Life is Suffering:

            – we suffer when we don’t get what we want

            – we suffer when we get what we don’t want

            – we suffer when we get what we want in that we sense that all is lost in Time

Anyway, so not in or from the object, not in or from the Mind, Happiness is shown by Shankara to be experienced in the Self, from the Self, & as in the Self, as the essential nature of the Self.

Given that peerless authority, & the power of his argument, available in several Shankara texts, again we might ask how does the consistent role of certain objects fit into the picture, at least for certain lower-level portions of partial Happiness ?  The expedient explanation (applicable within Maya, within the Illusion of the Waking State Dream) can be summarized as follows:

1) the Mental dissatisfaction (at lack of, loss of, wanting the Object) seems to "Veil" out Eternal True Nature as Happiness itself, as the Self.

2) acquiring or attaining the said object allows a relaxing of that dissatisfaction "Veiling"

3) with "Veil" relaxes, a bit more of our natural Happiness shines through & we may incorrectly credit an object or some Mental process (including Emotions, etc. which are only special kinds of thoughts).  Alternatively, we can say that Bliss–Happiness–Love is the only Emotion & that Mental distortion seems to generate the plethora of lesser positive & negative "feelings".

4) with fading or other loss of the object, dissatisfaction returns, down comes the "Veil", & our True Nature of Happiness seems to be attenuated, or almost totally lost. 

5) the only reliable & complete remedy is Self-Knowledge, Liberation from imagined "dissatisfaction"  or Bondage, Self-Realization as Happiness itself.  For that, Self-enquiry, ‘Who am I?’ is the chief means.                           Ramana Maharshi

Happiness is the nature of the Self. They are not different. The only happiness there is, is of the Self. That is the truth. There is no happiness in worldly objects. Because of our ignorance we imagine we derive happiness from them. If, as a man generally imagines, his happiness is due to external causes, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore, if he is devoid of possessions his happiness should be nil. What, however, is the real experience of man? Does it confirm this view? In deep sleep the man is devoid of all possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion therefore is that happiness is inherent in man and is not due to external causes. One must realize his Self in order to open the store of unalloyed happiness.                                                                                    Ramana Maharshi  Who am I?’

                                                                                                           

Fraction of a Shankara verse

brahma satyath jaganmithya
Brahman is the Truth, the Universe is false.
[from the 1^st line of v. 20 The Rows of Garlands of Brahman Knowledge]
"If one fully realizes its significance, the Truth shines as self-evident."
                                                                                                Master Nome
In the ensuing series we explore, step by step, some of Master Nome’s commentary on these few words. For now we let it sink in & mention only briefly the background practices recommended by Sri Shankara & Sri Ramana Maharshi: discerning the source & nature of Happiness, & divine Love for all beings, along with the 4–fold: Sadhana Chatushtaya 

I.  Discrimination (viveka) 
II.  Non-Attachment (vairagya)
III. Desire for Liberation (mumukshutva) 

IV.  the 6 virtues (shatsampati):
1) Tranquility (shama)
2) Control (dama) of Senses (indriyas)
3) Withdrawal (uparati) from Sensory experience
4) Forbearance (titiksha)
5) Faith (shraddha
6) Focus (samadhana)

along with the 3–stage practice: 
I) listening (sravana)
2) reflecting (manana)
3) deep contemplative meditation (niddhidhyasana)
& 4 Mahavakyas
Counting the items: 3 + 6 + 3 + 4 = 16 will each be the focus of 16 Blogs & 1 preceding about Love & Happiness that will also feature Master Nome’s commentary on Shankara’s 1/2 verse:
Brahman is the Truth, the Universe is false.

No Body but Me

prajnanam brahma – 

Perfect Knowledge (Infinite Consciousness) is Brahman.  

                                                                  –  a mahavakya

We may reach a point where Discrimination gets things sorted out, & then the thought comes about "where I’m going tomorrow."  But oops!  There is no "where", no "tomorrow", & especially no "me".  So then what ?  Do we see no going to work, not getting out of bed; then what ?

Well, we don’t need Bertrand Russell to tells us we just got tangled in a confusion of "logical types".  But let’s forget all that & keep it simple.  If "everyday Life" appears in a Waking State, as Pure Consciousness yourself, you remain as the Witness, if that much.  Like some adventure or mis-adventure in a Dream, you’re never really in it. 

More attention, or all attention can be returned to perpetual Self-Inquiry, which is perpetual Self-Abidance, which is Reality.  If the question should be asked: "what about the one going to work, in that transient Waking State Dream", well, he still goes, or doesn’t.  He acts with more integrity, his Life becomes more harmonious, or not, but it all remains a Dream, composed of substanceless thoughts, bleached out against the radiance of Infinite Consciousness.  Patterns in Mind called karma determine Waking Dream events but the Self remains untouched, somewhat like the sleeper does in his bed.

Self-Abidance  ātma-niṣṭha

Just short of & continuously identical with moksha Liberation is said to be the practice & state that is the endpoint of both ātma vichāra Self-Inquiry & also supreme Non-Dual Devotion & Surrender to God and/or Guru.  That in-common practice & state ātma niṣṭha Self-Abidance.

Concentrated penetration to the core Reality with Self-Inquiry & giving up attachment to all that is considered as "me" & "mine" in renunciation of individual will [not my will, but thine] – both or either of these paths to Egoless Enlightenment will ultimately require abandoning identity with a Mind, that poor objective substitute for subjective Pure Consciousness.

Ego reference-identity on the one hand [vs. inquiry], & Desire–Attachment on the other hand [vs. devotion] are inherent in the Mind. They are the very fabric of which the Mind is made. So long as one self-identifies as an Individual "I", there will also be a sense of Attachment to what is "mine", all the way down to the Life of the Body. Surrender of individual will & relinquishment of Attachment necessitates inquiry into the nature of Mind or surrender the mind that has an individual will & feels

attachment to the Body & other possessions.

Individual identity – feeling "I am a Person, a separate

Individual, a Mind living in the Waking State inside a Body" – all that is merely False & distorted & the root cause of all Desire & all Suffering. Equivalent to Surrender of Ego is close examination & Discrimination through Self-Inquiry.

So along with scrutiny of Ego being:

(1)  the correct "inward direction" for Self-Abidance as the Self, &

(2)  the way to strip Ego of its objects so that it vanishes, &

(3)  Discriminating-Knowledge that dissolve supporting vasana Tendencies,  the also –

(4)  recognition & abandonment of false Ego as false compares to:

giving up the false notion that mistakes a wayside Rope  for an hallucinated Snake in the dim light of dusk. Looking closely at the Snake, we discover that it is in fact nothing but a Rope. So too, if we examine or surrender Ego–"I", we discover that it is in fact nothing but the Real & unlimited

Pure Consciousness. Such is Self-Abidance.

The "trick" of Self-Inquiry 

Some will understandably wonder about the "Who am I ?"  of Self-Inquiry in terms of "which I, which Self" is the target of the question ?  Is it the True Self, Absolute Non-Dual Atman, or the false, individual Ego– "I" self ?

The initial Self-attention, subsequent Self-investigation, & ultimate Self-abidance that makes up the Maharshi’s Teaching of Self-Inquiry could be said to suggest "Who am I ?" as more of a "direction" – an inward direction for Consciousness turning in on itself.  As a "direction", either goal, the True Self, Absolute Non-Dual Atman, or the false, individual Ego– "I" self will do.  Once directed inward, Consciousness finds itself.  No false, individual Ego– "I" self is found, but only the True Self, Absolute Non-Dual Atman.

 

Another take on the issue [but not on the inquiry itself] could focus first on the fictitious Ego or Mind, the individual self.  This limited & distorted "consciousness" bases its seeming existence on its role as a pseudo-Subject (really only reflecting light of Consciousness). This pseudo-Subject defines itself by Duality, by attending to objects [internal & external] other than

itself.  Turning inward in Self-Inquiry, other things are "lost" just as in Deep Dreamless Sleep. But accomplished consciously in this Waking State, the Ego or Mind, the individual self ceases to veil the True Self, Absolute Non-Dual Atman.

Illusory Individuality - Samsara

"The Being that is seemingly individualized is actually always infinite and undifferentiated. In the very space in which appears Samsara, the repetitive cycle of birth, Illusion, and death, is the infinite, the eternal. The very nature of the one who seems as if bound is Liberation. At the moment that you were born, no one was born. At the moment a thought arises, nothing actually occurs.

Where Samsara seems to be, there is really only Brahman, the infinite, eternal Being-Consciousness-Bliss, which, in Self-Knowledge, we know as our real nature, Always, there is just this one Existence, which perpetually is just as it is. Samsara, or the Illusion of duality and its consequent suffering, is the result of imagination. That imagination is constituted primarily of misidentification. If misidentification, which is ignorance, ceases, Samsara, or, Illusion, ceases. The Illusion, or Samsara, and any of its bondage and suffering, depend entirely upon misidentification. Such is ignorance regarding one's own nature.

If ignorance is done away with, Samsara is found not to be anywhere. This is why it is said that Maya, or Illusion, is inexplicable, for, when we find its nature, it ceases to exist, For the purpose of Self-Realization, or Liberation from all of the imagined bondage, inquire into the nature of your Being. If it seems to be individualized, inquire into the individualized being, and the individuality, being false and an Illusion, it will cease to exist."                                                                                    Master Nome

So if there really is no Illusion, no World, no Body, no Mind, no Individual Ego, then what up ? 

One of any number of takes on the whole thing could go like this:

A notion of "other" seems to flicker in dimensionless, infinite Consciousness.  But "other" leaves behind a "me"  – the Ego–"I".  Other thoughts referenced to this false "I" make up a Personality, an Individual Mind. Mind pretends to function through a Brain, with Senses, all in a head-quarters on top of a Body that moves & lives on a planet in a Universe.

Yet just as every Conception takes up no space in that space-less Mind, so too every Perception projects "out" from Mind as just another thought & takes up no space either.  The objects perceived, the World just ain’t really there.  Only the thoughts & they’re no more substantive than the Dream thoughts that make up every Dream world we experience.  Even when we think we enjoy a World, that’s all just an inside job too. Ditto for sorrow. Happiness feels very inside, just like Love because they’re both the same Reality – Consciousness.

[Next time we summarize a way that thought constructs Mind, Time, Space, a World.]